On 12 January 2016, an article was published on the opinions page of the Nigerian Tribune with the title The King and the Spirit of Sàngó written by Mr Lasisi Ọlágúnjú, erstwhile Chief Press Secretary to former governor Ọlagunsoye Oyinlọla.
The essay commenced by bringing to the fore the sharp contrasts between King Ajaka and his younger brother, Sàngó Olúfíràn, and went further to artfully apply the analogy to the Nigeria's former ruling party, the People's Democratic Party (PDP), and the one currently in power, the All People's Congress (APC) . The analogy appeared more forceful when the apathy, lethargy, decadence and a surfeit of use and abuse of power that characterized the behavior of the PDP in 2014-15, culminating in their defeat during the last general general elections was contrasted with the apparent vibrancy, force, out-and-out propaganda and "anything-goes"attitude of the APC during the same period.
However, the writer took great liberties with the history of Aláàfin Àjàká in order to more forcefully bring the contrast to the fore. Àjàká came to the throne when his father, Ọ̀rányán left for Ilé-Ifẹ̀ and and saddled him the responsibility of governance as a regent; this alone shows he was certainly not the wimp the essay made him out to be. After waiting for a very long time, far longer than the time for a king to go to Ilé-Ifẹ̀ from Ọ̀yọ́-Ilé and back, the Ọ̀yọ́mèsì confirmed him on the throne. This is another another proof! After some years, Ọ̀rányàn returned to the capital, but on entering the town, he heard the royal trumpet being blown as in a ceremony and immediately understood his son has been confirmed king due to his long absence. He quietly returned to Ilé-Ifẹ̀ to await his death. This must mean the father trusted his son not to be a push-over.
Thus Ọ̀rányàn became the third Aláàfin of the great Ọ̀yọ́ Empire. History tells us that Òwu Kingdom appeared, such stronger than the Ọ̀yọ́ Empire at this time of its early infancy and demanded and got tributes from the Ọ̀yọ́ Empire, and it seems Àjàká's pacifist pose was actually strategic!
War was the means by which empires and kingdoms live and thrive with; kingdoms grow by conquering, subjugating and incorporating neighboring kingdoms and empires, and alliances were a strategic means of averting war or rallying and securing defense from external aggression, and it actually appeared this was what Àjàká was doing while quietly bolstering up his army. But the results were not nearly as dramatic and attention-grabbing as victories at war. So this was no time for secret maneuvers, with had little or no appeal to the populace, but to fight bloody wars with which patriotic emotions can be whipped up to a feverish pitch and used as a rallying cry to move yet more men to the war fronts! And so Àjàká was deposed and his younger brother Sàngó installed, who gave the people a taste of what yearned for; but unfortunately for them, the whole seven years of Sàngó's reign was marked with a never-before-known restlessness. Sango's strengths were unfortunately his undoings too, so he mistakenly caused the Aláàfin's palace (built at the foot of a hill called, surprise!— Àjàká Hill) to be struck by thunder, and thus perished all of his wives and children, excepting a few courtiers and some slaves, culminating in his self-immolation by hanging.
And so Àjàká the pacifist was recalled to the throne by a popular demand (the people must have learned their lessons well) and he in turn gave them a taste of what they really loved— perennial wars. Here I can discern a secret prediction that your party, the PDP will eventually be vindicated of the many atrocities it is presently being accused of. Only time can tell.
King Àjàká's real name was Àjùàn; he was later nicknamed Àjàkáyé due to his ubiquitous military campaigns during his second coming as the fifth Aláàfin, or just Àjàká for short. This goes to prove Àjùàn, aka Àjàkáyé, only knew too well what he was doing; only that the people misunderstood him.
Why is Àjàká's problem my concern? Aláàfin Àjàká was the father of Ọ̀runmóyèníyì, the crown-prince of Ọ̀yọ́ and the founder of Ọ̀kínnì, a fast-growing town town nestled between Òsogbo and Ilobú. I discovered the town when ọba thirteenth passed away and the burial rites were being organized and learned of the history of its founding. While going through my archives, I discovered Ọlágúnjú's essays and decided to write a piece on this town with a history far bigger than its size. My late friend, Àyàntunji Amoo of Saworo Idẹ fame was from Ọba Atóyèbí Ruling House of Ọ̀kínnì, and I know how much he cherished the subtlety, finesse and tactfulness of their “father” King Ajuan Àjàká as contrasted with the rashness, brashness and thoughtlessness of Sango Olúfíràn Kòso. Perhaps the gods knew what they were doing when they let Àjàká live long and have whole towns and lineages, his progeny, remember and celebrate his name while Sango died without posterity.
The descendants of Àjàká's first son Ọ̀runmóyèníyì are the traditional rulers of Ọ̀kínnì today; the descendants of another son of his are the members of the Lásigun Compound of Ọ̀kínnì, and of Òsogbo due to scattering following Fulani Wars.
Aláàfín Aginjù, the sixth Aláàfin, was also a son of Aláàfin Àjàká. He executed his only son, Lúbẹ̀gọ̀, when this was found to be having affair with the King's favorite wife, Ìyáyùn. Therefore today, the only authenticated extant descendants of Aláàfin Àjàká are the ruling families of Ọ̀kìnnì, a weighty honor that even the town is yet to fully appreciate.
